Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹  who had believed him, “If you continue to follow my teaching, ²  you are really ³  my disciples

Yohanes 10:2-5

10:2 The one who enters by the door is the shepherd of the sheep. 10:3 The doorkeeper ⁴  opens the door ⁵  for him, ⁶  and the sheep hear his voice. He ⁷  calls his own sheep by name and leads them out. ⁸  10:4 When he has brought all his own sheep ⁹  out, he goes ahead of them, and the sheep follow him because they recognize ¹⁰  his voice. 10:5 They will never follow a stranger, ¹¹  but will run away from him, because they do not recognize ¹²  the stranger’s voice.” ¹³ 

Yohanes 10:14

10:14 “I am the good shepherd. I ¹⁴  know my own ¹⁵  and my own know me –

Yohanes 10:27-28

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ¹⁶  them eternal life, and they will never perish; ¹⁷  no one will snatch ¹⁸  them from my hand.

[8:31]  ¹ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ² tn Grk “If you continue in my word.”

[8:31]  ³ tn Or “truly.”

[10:3]  ⁴ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ⁵ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁶ tn Grk “For this one.”

[10:3]  ⁷ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ⁸ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ⁹ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ¹⁰ tn Grk “because they know.”

[10:5]  ¹¹ tn Or “someone whom they do not know.”

[10:5]  ¹² tn Grk “know.”

[10:5]  ¹³ tn Or “the voice of someone they do not know.”

[10:14]  ¹⁴ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ¹⁵ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:28]  ¹⁶ tn Grk “And I give.”

[10:28]  ¹⁷ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁸ tn Or “no one will seize.”